Category Archives: Philosophy of Science

Notes on Aristotle’s “Metaphysics” Book I

These are my notes on the first book of Aristotle’s Metaphysics.  They contain a few original thoughts, and should give you an idea as to whether you would like to read this work. Book I is a good introduction to Aristotle if you have already read the early Greeks. The only other thing that he wrote that might be good to read ahead of this is Physics Book II, for which you can find my notes here.


The value of knowledge

For Aristotle, knowledge is inherently good. Some knowledge, to be sure, is only of instrumental value, but the deepest and most valuable knowledge is inherently good and thus ought to be valued for its own sake.

Likewise, sensory input is also valued for its own sake, because nature has fitted us to enjoy senses so that we take initiative in exploring and paying attention to the world around us.

[Note on evolution and the “inherent value” of knowledge.]

[From a modern evolutionary standpoint, knowledge and sensation are not an inherent value, but rather these are adaptations intrumental for the goal of  not going extinct, which from an evolutionary perspective is the only inherent value. It is this latter value which alone is inherently valued in living nature, and this is true whether there are any creatures who are aware of it or not. Even if humans disagree, that does not change reality. 

It might be that case that disagreeing with evolution is actually better from an evolutionary standpoint, and this does not at all make evolution false; it just means that it is not “Good” to know the Truth. However, in all my work I assume that the Truth is Good as well as Beautiful. But that is just my assumption because that’s my adaptive strategy. I will also assume that the reader also sees Truth as Good and Beautiful.

So what Aristotle says here about knowledge of the highest truths being inherently good must be taken as being true from within the standpoint of the evolved organism (for us) rather that being true in theory, or “in itself”. In theory, we really do not know this to be true, but most people who read philosophy will assume it to be true, for otherwise, they would not be reading it.]

Sensation, Experience, Knowledge

Sensation, Experience, Knowledge are somewhat similar, but they should not be confused with each other.

Sensation – Perception of such and such a thing here and now. Very often in philosophy sensation and perception are defined separately, but it seems that in this context they are lumped together when contrasted with experience. Aristotle claims that invertebrates ( which he calls “non-sanguinous animals”, animals wothout blood) have only sensation without experience. [Citation ?]

Experience – The memory of many sensations and perceptions of things which are continuous over time. Aristotle claims that non-human vertebrates (“sanguinous animals”) have only sensation and experience without knowledge. [Citation ?]

Knowledge (“episteme“, “tekne“) – After experience, humans can derive knowledge of the causes and principles that underlie the objects and processes that we experience.  Aristotle claims that only humans (“animals having logos“) have knowledge. [Citation ?]

“From a practical point of view” experience is as good as art, skill or knowledge. But for Aristotle, the person with knowledge of principles is “wiser” than one with experience.

[ On the distinction between inherent and instrumental value.]

[From an evolutionary or historical viewpoint, it is clear that there is considerable overlap and crossing-over between inherent and instrumental value.

Take for example, the practices of hunting, fishing, gardening, and herding. For brevity’s sake, we will refer only to “hunting”, but it will be clear that everything we say applies to a great many other things.

Hunting clearly falls under the Aristotle’s category of “productive art”, meaning that it is not inherently good for its own sake but is valued for the production of food. I take it as self-evident that all living creatures that hunt only do so in order to eat and this avoid extinction. So far we agree with Aristotle, but if we look closely, this view ignores certain facts:

  • Our cats and dogs very often enjoy chasing animals that they don’t bother to eat even when they are not hungry.
  • Humans also still hunt animals and seem to think of the activity as being inherently good. People who could very easily and cheaply obtain food from the grocery go through a lot of expense and trouble to go hunting.

Similar observations could be made about fishing, gardening and herding animals. On the one hand these activities are “productive arts” and thus clearly of instrumental value, but it also seems that people experience these activities as being inherently good.

Why is this? It seems that this is likely due to the long evolutionary history we have with these activities. So many generations of our ancestors depended for their survival on these skills, so that those who survived were those who enjoyed them for their own sake. In this way, we see that the inherent/instrumental value distinction is not as absolute as Aristotle might think. However, this does not undermine most of what he says about them, and I think that his basic arguments are sound.]

Ch. 2 – Wisdom: Knowledge of First Causes

  • Common views about wisdom:
    • “Knows all things” but not “every particular”.
    • Understands that which is difficult.
    • “More accurate”.
    • “More capable of understanding the causes”.
    • Inherently good, not instrumental.
    • Authoritative or supervisory rather than subsidiary.
      • Architecture, not construction.
      • Science, not medicine.
      • Medicine, not Nursing.
  • Because of the above points, the highest wisdom will be:
    • More universal or abstract.
    • More primary.
    • Of “what is most knowable” in itself.
    • Be of the highest “final cause” (summum bonum).
  • Wisdom = “knowledge of first principles and causes including the first cause”.

Ch. 3 – Early materialism: material causes

Philosophy seeks principles and causes in the “really real” (onto on, ousia ). For the physiologoi (Thales, Anaximenes. Heraclitus, et al), this was matter. Because all change is change of an underlying matter that persists through change, the matter is the really real, while its superficial appearances are only relatively real.

The form-matter distinction

Late in the chapter, we see that the “differentiae” of the prime matter (“primary substratum”) as being in some sense “formal”.

“Now they [the atomists] enumerate these differetia:

  • shape
  • arrangement
  • position
  • [size]”

Each of these is a “form” of matter; not unlike the atomic forms that define our modern conception of matter.

Ch. 4 Slightly later materialism: Efficient causes

  • The earliest thinkers lacked efficient causes.
    • Physiologoi
      • Thales
      • Anaximenes
    • Eleatics
      • Parmenides
      • Melissus
  • But pluralists made one of their natural elements serve as a source of movement.
    • Hesiod – Eros, “chief among all immortals”
    • Heraclitus – fire
    • Empedocles
      • Eros – Good, gathering, creating
      • Eris – Evil, dissipation, decay
    • Anaxagoras – Mind (“deus ex machine”)

Ch. 5 – Pythagoras

  • Pythagoras introduces mathematics into the study of nature.
    • Numbers resemble things which come into being.
      • Resemblance = formal cause
      • Musical forms
        • Both Mathematical and Sensible
        • Emotive content relates to Eros
        • The numerical nature of these forms are hidden.
      • Astronomy
        • Very mathematical – considered a branch of mathematics in the ancient world.
        • Sensible forms in space and time that are perfectly mathematically precise.
        • Astrological thesis – “As above, So Below.”
          • Days
          • Tides
          • Seasons
            • Weather
            • Life cycles
        • Yin/Yang binary opposites
          • Odd/Even
          • One/Many
          • Right/Left
          • Male/Female
          • Rest/Motion
      • Treat numbers as part of material causes.
        • “But as we have seen, form and matter are correlative”
          • Form is “Intelligible matter”
          • Matter differentiates by form
            • Atoms, Elements
            • Molecules, Compounds
      • Excludes efficient causes
      • Problems
        • No efficient causes.
        • Superficial use of mathematics
          • Numerology
          • Idolization of Decimal numeral 
          • system
        • Aristotle’s summary of above:
        • “From what has been said, then, and from the wise men who have now sat in council with us, we have got thus much—on the one hand from the earliest philosophers, who regard the first principle as corporeal (for water and fire and such things are bodies), and of whom some suppose that there is one corporeal principle, others that there are more than one, but both put these under the head of matter; and on the other hand from some who posit both this cause and besides this the source of movement, which we have got from some as single and from others as twofold. Down to the Italian school, then, and apart from it, philosophers have treated these subjects rather obscurely, except that, as we said, they have in fact used two kinds of cause, and one of these—the source of movement—some treat as one and others as two. But the Pythagoreans have said in the same way that there are two principles, but added this much, which is peculiar to them, that they thought that finitude and infinity were not attributes of certain other things, e.g. of fire or earth or anything else of this kind, but that infinity itself and unity itself were the substance of the things of which they are predicated. This is why number was the substance of all things. On this subject, then, they expressed themselves thus; and regarding the question of essence they began to make statements and definitions, but treated the matter too simply. For they both defined superficially and thought that the first subject of which a given definition was predicable was the substance of the thing defined, as if one supposed that ‘double’ and ‘2’ were the same, because 2 is the first thing of which ‘double’ is predicable. But surely to be double and to be 2 are not the same; if they are, one thing will be many—a consequence which they actually drew. From the earlier philosophers, then, and from their successors we can learn thus much.”

    Ch. 6 – Plato

    • Platonism “bears a strong resemblance” to Pythagoreanism.
    • Plato “affirmed that sensibles exist only by participation in the Forms”,
      • while Pythagoras said that things imitate the numbers.
      • But neither school really properly defined either relationship.
    • For Plato, both Forms and numbers are eternal and unchangeable, but
      • while each Form is uniquely itself,
      • numbers are many of the same kind.
      • The “Divided Line”:
        1. Forms (Formal Principle = “the One” = unity among many)
        2. Numbers
          • intermediary category
          • Combination of both:
            • “One”
            • Great/Small (Magnitude)
        3. Sensibles
          1. Material principle = magnitude
      • Aristotle seems to say here that Plato does not treat of efficient and final causes.
        • However, Plato often deals with “the Good”, as in the purpose of political cooperation in The Republic.
        • Ad there are two efficient cause found in Plato:
          • The “Demiurge” or “Divine Workman” in the “Timaeus”
          • Eros in the “Symposum”

    Ch. 7 – Review of Chs. 3 – 6

    Previous thinkers did not treat the formal causes properly, not even Plato, who neglects their role in [natural ?] change. Plato, merely uses the forms to impart essence to objects. [Classification ?]

    Ch. 8 – Criticism of Early Systems

    • Physiologoi
      • Problems with monism
        • Ignore non-physical beings
        • Ignore efficient causes
        • Ignore formal causes
        • Dogmatically assign one element as the Arkhe or “Prime Matter”
      • Problems with Pluralism
        • Elements do not remain themselves but transform into one another.
        • Insufficient treatment of efficient causes.
        • Qualitative change requires a single substratum.
        • Anaxagoras
          • Previously unmixed state?
          • Some elements cannot mix.
          • Affections and attributes
            • Cannot exist apart
            • Therefore cannot be a mixture.

    Ch. 8


    Ch. 9,10 – Criticisms of Plato

    1. While Forms ought to be fewer in number than sensible beings, it seems that there would be more Forms than particulars. This is because there ought to be Forms for each of the following:
      • Sciences / Arts
      • Negations
      • Perishables – because we can recognize them.
      • Relative terms
      • The particulars themselves – because we can recognize individuals, not just species and genera.
    2. ?
    3. ?
    4. Forms are useless for explanation:
      • Cannot cause motion.
      • Cannot be substance unless it is in a substance.
    5. Things are not compounded of Forms.
      • What uses Forms as models?
      • You can be like something regardless of Forms.
      • If Form and participation are admitted, each thing will have many Forms.
      • Forms have other Forms, which destroy the absoluteness of the form/matter distinction.
    6. If Forms are apart, they cannot be the substance of particulars.
      1. Non-substances come into being the same way as substances (that have Forms).
      2. In the Phaedo, Plato calls the Forms “causes of being and becoming”.
        1. Forms or not, becoming requires efficient causes.
        2. Many things become without Forms.
          1. (“houses” and “rings” [Which are not substances but should have Forms])
    7. If a concrete individual is a ratio or numerical harmony, then it is a formal cause, but material causes needs must also exist.
    8. Platonists have abandoned physics, but cannot speak of Forms except as causes of sensible beings.


































    Notes on Aristotle’s “On the Soul”.

    Book I

    Ch. 1 (402.0)

    What is the “Soul”?

    • By genus
      • nature – Is it physical , illusory, or supernatural?
      • form – is the soul a form?
      • matter – is it material?
    • By category
      • substance – Is it a separately existing being?
      • quality – Is it a property of a body?
      • quantity – Are there many souls, or is there ultimately just one “Oversoul”?
      • Is it an “affection” of the body? (Epiphenomenalism)
      • etc.
    • By potentiality/actuality (See Metaphysics Book IX)
    • Divisible or not?
      • Are souls discrete units, one per organism,
      • Or is it a subtle form of matter  that is fungible or not localized?

    Questions for the study of the soul to answer.

    • Are all souls “the same”?
      • If not the same do they differ by species or by genus?
      • Most people tend to study the human soul only.
        • Are all animals a species of “animal soul”?
        • Or are each type of soul different in definition? “horse, dog, man, god”. (402.6-7
      • Are all souls separate of are they parts of one soul? (402.9)
    • The middle path between materialism and dualism.
      • “There is also the problem whether the properties of the soul are all common also to that which has it or whether they are peculiar to the soul itself; for it is necessary to deal with this, but not easy. It appears in most cases that the soul is not affected nor does it act apart from its body, e.g. in being away, being confident, wanting, and perceiving in general; although thinking looks most like being peculiar to the soul. But if this too is a form of imagination or does not exist apart from imagination, it would not be possible for even this to exist apart from the body.” (403.10)
      • For Aristotle, the separation of the soul and body is not like supernaturalistic dualism, but rather more like an abstract “software” for the hardware of the body.
        • For this reason, the Aristotelian “soul” is physically causal.
      • “It seems that all the affections of the soul involve the body – passion, gentleness, fear …for at the same time as these the body is affected in a certain way.  …  If this is so, it is clear that the affection of the soul are principles involving matter. Hence their definitions are such as ‘Being angry is a particular movement of a body of such and such a kind, or a part of potentiality of it, as a result of this thing and for the sake of that.’ And for this reason inquiry concerning the soul either every soul of this kind of soul, is at once the province of the student of nature.” (403d25-28)
      • “But the student of nature and the dialectician would define each of these differently, e.g. what anger is. For the latter would define it as a desire for retaliation or something of the sort, the former as the boiling of the blood and hot stuff around the heart. Of these, the one gives the matter, the other the form and principle.” (403d28ff)
        • Similarly, for the explanation of a computer system:
          • Physicist – As an electrical device
          • System analyst (“Dialectician”)-
            • Serves a function
            • Has form (software’s logical structure).
        • How similar is Aristotle’s soul theory to software?

    According to G.M.A Grube (“Aristotle” page 97) the final cause of every organism is reproduction “after their own kind.” (415b26ff)

    Question: Is this true? How similar is this to the modern evolutionary concept of adaptation? In the modern view, each organism is optimized to pursue a certain strategy of perpetuating its genotype.

    Notes on Heidegger’s “Question Concerning Technology”

    Unless otherwise noted, all page numbers in these notes refer to the Heidegger anthology Basic Writings ed, David Farrel Krell

    Another translation is available free online here.

    A good source for defining Heideggerian terms is here. It is focused on how the words are used in his early work, but still very useful for us here.

    What is technology?

    What is modern technology?

    What makes modern technology so troubling and difficult to comprehend?

    These questions are what Heidegger want to answer in this essay. His answers are very weird, as is his mode of presentation. You could be forgiven for assuming that it is all mystical gibberish. However, I have no patience for such nonsense and I can tell you that there is a real argument there that can be translated into clearly meaningful terms. However, this would be a task for a future work. Here I only try to give you a decent beginning for your own thinking.

    Section I

    He starts off by listing and differentiating his thesis from other common opinions concerning technology:

    • “Neutrality” – Technology is value-free, neither bad not good in itself.
    • Instrumentalism – Technology is primarily and essentially a means to an end.
    • Anthropocentrism – Technology is primarily a deliberate human activity.

    The idea that technology is not “merely a means” is a common theme in the criticism of technology. Technology seems to have evolved beyond intrumentalism into functioning as an end in its own right.

    Some classical authors are very concerned about means displacing ends with tragic results, most notably Plato (“Ring of Gyges”). In modern times, this has continued with “Walden”, Wagner’s operas in the “Ring” cycle, “Invisible Man”, “1984”, and “The Lord of the Rings”. This latter work was an extreme criticism of the neutrality thesis.

    Dialectical Teleonomy

    We have many intuitions about whether certain things, activities or states of affairs are good or bad, as well as whether they are inherently good or instrumentally good. The study of these intuitions is known as value theory or “axiology”.

    From the standpoint of evolutionary psychology, it would make sense for our axiological intuitions to change. For example, it seems obvious on the one hand that hunting is not inherently good, since we only  do it to obtain food. In Aristotle’s terms, it is a “productive science”, as opposed to a “theoretical science”. “liberal art”, or a “virtuous action”. While Aristotle considers the latter three to be inherently good, “production” is only intrumentally good.

    But on the other hand, people have been hunting for so long, so well, and so profitably, since long before we were what we now call “people”. As a result , people seem to think and feel that hunting is an inherently good activity. While we would not go hunting unless we could thereby obtain food, but we also find deep joy and satisfaction from the activity in the following ways:

    • We could buy food for less than the cost of hunting trip and hunting gear.
    • Our most treasured social networks are often our hunting buddies.
    • Many people “live to hunt” rather than the converse.
    • People want their children to take up hunting, regardless of the material benefits.
    • Hunters consider other hunters to be better people, ceteris paribus.

    So it seems that hunting is very close to being a true “liberal art” rather than merely a productive one. What was once (I assume) merely instrumental has now evolved into an inherent good. How is this different from the thesis that modern technology has usurped its lowly productive rank and set itself up as a value in itself? Is it merely a case of more time for evolution to work its axiological alchemy?

    Aristotle’s “Four Causes”

    H explains that Aristotle’s Four Causes are:

    das Enbergen

    • aletheia – “truth”, “revealing”
    • a-lethe very often stranslated as “truth”, but more literally “means”
      • “un-concealing”
      • “un-forgetting”
        • Note that for Plato, all learning is really an “unforgetting” of the Forms, which we saw before birth and then forgot upon reincarnation.
      • “un-mindfullness”
        • Note that the River Lethe is literally the opposite of aletheia, so that when a living person, crosses over into Hades (the underworld), it could also be said that they are passing into “letheia”. If so, the return journey over the Lethe would be called passing into “Aletheia”.) In this respect it is interesting that a possible etymology of the word “Hades” is “a-idein” (alpha-privative + “to see”) which literally means “invisible”, but since Plato’s ideas are cognate with the same root, it really shows an interesting web of concepts.
      • “oblivion”
        •  This relates to the value of “eternal glory” (Greek kleos or doxa)for the divinized dead. Not everyone passes into oblivion at death; some few become gods or heroes; they dwell in Olympus or become remembered as constellations.
        • Perseus is what we normally think of as a demigod (child of Zeus and a mortal woman), but also remembered in the stars are Andromeda the princess he rescued, Cepheus her father, Cetus “the Kraken” and other characters from that story who went to heaven rather than suffer eternal “oblivion”.
        • Those whose earthly exploits promote the reign of Truth (Saints, Sages, Poets, Prophets, Heroes, “Founding Fathers”, etc.) are saved from oblivion by going “to heaven” to live in “eternal glory”.
        • Humans are unique on Earth in that each human has a “reputation” (kleos or doxa) that can be know around the world and which is still part of us. A famous person is transformed by their glory, while no animal can be. For example, the famous “Grumpy Cat” is only famous for people, he has no idea whatsoever that he is famous, nor could any non-human animal have the slightest hint of what fame is. But all people, no matter how humble, are clearly aware of and concerned with fame and renown even from childhood. This is part of being the “zoon echon logon” or “political animal”.

    Section II

    Tekne has two different historical forms: Traditional and Modern.

     Traditional  Modern
     Handmade  Machine made
     Personal Interaction with nature  Modern mathematical physics
     poeisis  Herausgefordern
     Bestellung (“setting in order”)  Stellung (“setting upon”)
     ?  Bestand (“standing reserve”)
     art work  power works
     [das Bestell (“the ordering” a.k.a. “cosmos“?)]  das Gestell (“the Enframing”)

    “All art is concerned with coming into being, i.e. with contriving and considering how something may come into being which is capable of either being or not being, and whose origin is in the maker and not the thing made; for art is concerned neither with things that are or which come into being by necessity, not with things which do so in accordance with nature.” (Aristotle, Nicomachean Ethics VI.4)

    Phronesis (“Prudence”, “Practical wisdom”)

    • “To deliberate well about what is good for life in general, not good in some narrow respect.” (Aristotle)
    • Cannot be knowledge (episteme) or art (tekne).
      • Episteme is about the necessary, not the contingent.
      • Art is about making (poiesis) not doing (praxis).
      • Doing has inherent value. Virtuous action is inherently good.
      • Making has instrumental value. It must produce something good to be good.
    • Physis resembles both making and doing.
      • It is not merely contingent, for the natural happens always or for the most part.
      • It is not strictly necessary

    “Enframing means the gathering together of the setting-upon that sets upon man, i.e. challenges him forth, to reveal the actual, in the mode of ordering, as standing reserve.” (Heidegger, Basic Writings, p. 325)

    Das Gestell is the essence of modern technology.

    • A “Form” (loosely speaking).
    • That sustains modern technology
    • Its origin/arkhe

    “Such activity [machines and techniques] always merely responds to the challenge of enframing, but it never comprises enframing of brings it about.”

     “Chronologically correct “  “Historically True”
     1 Tekne(?)  das Gestell (The essence of Modern Technology)
     2  Philosophy/Mathematics(?)  Tekne
     3  Modern science  Modern science
     4  Modern Technology  Actual Modern Technology

    Heidegger asserts that there is ONE THING that modern physics will never ever renounce:

    “That nature report itself in some way or other that is identifiable through calculation and that it remain orderable as a system of information.”

    This is the neo-Kantian basis for the fundamental concepts or categories of modern science: i.e. its mathematical and axiomatic metaphysics.

    The “retreat from the kind of representation that turns only to objects”. I think that this refers to the fact that early physics focused on the easily observable behavior of medium-scale objects that make up the recognizably human world. Measurement was merely used to make precise observations about things that we were already familiar with from normal life. But H claims that modern physics is depending more and more on purely mathematical theory to deal with entities that are beyond normal human perception.  As a result, modern physical causality is not formal nor efficient as Aristotle defined them, but rather is

    “shrinking into a reporting…of standing reserves that must be guaranteed either simultaneously or in sequence.” (Basic Works p.328)

    Also relevant from a related work (Basic Works p. 288):

    “Therefore, [in modern science] the concept of nature in general changes. nature is no longer the inner principle out of which the motion of the body follows, rather it is the mode of the variety of the changing relative positions of bodies, the manner in which they are present in space and time, which themselves are domains of possible positional orders and determinations of order and have no special traits anywhere.”

    Section III

    Being and Revealing

    Basic Writings p.328

    Q: How does the “actual reveal itself as standing reserve”?

    A: Two possible answers”

    1. Objectively – “Somewhere out beyond all human doing?”
    2. Subjectively – Exclusively in or through man?

    Neither of them. In a way, revealing is both and neither: it is ontological.

    Q: What is ‘being’?

    A: Being is whatever it is that makes it possible to say that “x is y.”.

    • “x is form and matter.”
    • “x is standing reserve.”
    • x is a creation of God.”
    • “x is a participant in the Form of ‘X’.”
    • “x is nothing but atoms and the void.”
    • x is as revealed in the clearing of being.

    Nobody deliberately “thought up” being. Humanity is essentially always already in and of being.

    “Enframing is the gather ing together which belongs to that setting-upon which challenges man and puts him into a position to reveal the actual, in the mode of ordering, as standing reserve.”

    We already find ourselves thrown into the revealing of Enframing and only later come to see it and say it clearly. But seeing ourselves as so “challenged forth” is “never too late” in coming.

    P. 329

    What “throws” us into the Enframing is “destining” (“das Geschick“), normally translated as “fate”, but H says he wants to avoid any “fatalistic” connotations, so the translator used the coinage “destining”. (See also “On the Essence of Truth” in Basic Writings.)

    “Poiesis is also a destining in this sense.” [The same sense of das Gestell.]

    The Essence of Freedom

    • “Destining is never a fate that compels. For man becomes truly free only insofar as he belongs to the realm of destining and so becomes the one who listens, though not the one who simply obeys.”
    • heidegger’s conception: “man is not the Lord of beings, but rather the Shepherd of Being”. (“Letter on Humanism”). This is rather like the following other ideas:
      • “Nature, to be commanded, must be obeyed.” – Francis Bacon
      • The motif of “bargaining with God” as seen in the story of Lot before the destruction of Sodom. (This is the thesis of the book “Joseph’s Bones”.)
      • The case of moral reform in evolutionary ethics; not status quo-ism, but rather “moral engineering”.
    • Man does not passively channel the destining of Beings, but cultivates a dialectical or recursive relationship.

    The “Danger”

    Man is “endangered” by Geschick by being “placed between these possibilities”:

    1. “Pursuing and promulgating nothing but what is revealed in ordering and of deriving all his standards on this basis.”
    2. Man could “be admitted sooner and ever more primally to the essence of what is unconcealed and experience our essential our essential “belonging to revealing”.


    Geschick is essentially “dangerous”.

    “In whatever way the destining of revealing holds sway, the unconcealment in which every thing that shows itself at any given time harbors the danger that man may misconstrue the unconcealment and misinterpret it.”

    This includes degrading God who should be “exalted”, “holy”, “mysteriously” “distant” to the level of “God of the philosophers”, who is merely an “efficient cause”.

    “Namely, those who define the unconcealed and the concealed in terms of the causality of making, without ever considering the essential provenance of this causality.”

    Two forms of “supreme danger”

    p. 332

    There are two manifestations of the supreme danger:

    1. The paradox of the Lord of Beings as standing reserve.
      1. Self-interpretation as ordered standing reserve.\
      2. Subjectivity of “values”.
      3. Man’s essence hidden.
        1. “[D]oes not grasp enframing as a claim.
        2. “[F]ails to see himself as spoken to, and hence also fails in every way to hear in what respect he ek-sists [sic; H’s own coinage], in a realm where he is addressed, so that he can never encounter only himself.”
    2. Elimination of “every other possibility of revealing”.
      1. “[A]bove all, Enframing conceals that revealing which, in the sense of poiesis, lets what presences come forth into appearance.”

    Summary: “Thus the challenging Enframing not only conceals a former way of revealing (bringing forth) but also”

    • conceals revealing itself and with it
    • [conceals] that wherein unconcealment, i.e. truth, propriates.”

    The “Saving Power”

    “But where danger is, grows

    The saving power also.”

    What is “saving”?

    Commonly said, it means only to secure something/one “in its former continuance”.

    Here, it means “to fetch something home to its essence, in order to bring the essence for the first time into its proper appearing.”


    If the poem is true, then “the essence of technology must harbor in itself the growth of the saving power.” No immediate solution here, but rather the seminal insights that may “grow” into the solution.

    The new concept of “essence”.

    Heidegger recommends that the saving power be sought in rethinking the concept of “essence” according to the example of his treatment of “Enframing” as the essence of technology. T

    he most common sense of “essence” is that of a universal by which beings are classified as a “what it is” (“to ti hen einai”). Heidegger proposes an alternate conception along the examples given earlier:

    • der Geberg – a mountain chain
    • das Gemut – character, dispostion, Skt. “samskaras” (the locus of karma).
    • das Gestell – the underlying ontological basis of modern technology and science.

    Each of these is a “way they essentially unfold [wesen]”, for which Heidegger uses the archaicism “dis Weserei“, the space where something “essentially unfolds”.

    Plato promoted the concept of essence as “permanent endurance” (aei on), that whihc persists as the same throughout change. Heidegger’s new concept of essence is more like an underlying cause of the entire course of change thusly:

    • Just as a mountain chain has its origin in the same border between two tectonic plates;
    • And as a series of deliberate actions of the same person has its common origin in that person’s character.
    • So also must all forms of modern science, technology and “technique” (Jaques Ellul’s coinage) have their origin in the same underlying way of interpreting what is.

    Heidegger claims that this is close in meaning to a poem where Goethe replaces the common verb “fortwahren” (“continuous endurance”) with the coinage “fortgewahren” (“to grant continuously”).

    “Only what is granted endures.”

    p. 336

    The following sections on “granting”, “propriative event” are not clearly new in meaning and seem to rehash previously introduced concepts.

    “The inevitable mention of the supreme awesomeness of the Greeks”

    Once final tip for maximizing your “saving power”: tekne was once formerly not just technology, but also art and poetry.

    “At the onset of the destining of the West, in Greece, the arts soared to the supreme height of the revealing granted them.” (p. 339)

    “Reflection on the essence of technology takes place in art, but not through “sheer aesthetic mindedness” but rather that we should ‘guard and preserve the essential unfolding of art’.” (p.340)

    What does this mean? It seems that the best place to look next is the earlier essay “On the Origin of the Work of Art”, where Heidegger famously attributes to art the power of depicting the “world”, which I assume must be related to the concept of the phenomenological “lifeworld”. But that is better left to continue at another time.






    Notes on Aristotle’s “On Generation and Corruption”

    Book II

    This book is really interesting for those who like their history of science, especially where the typically down-to-earth Aristotle crosses over into astrology and myth.

    Ch. 9 (335.10ff)

    Refers to Socrates in Plato’s “Phaedo”

    • Concerning things which are, such as:
      • Forms
      • Things which “have” forms.
    • Of things that become, they come to exist by “taking form”.
    • ”                                                   “pass away by “losing form”.

    For physiologoi and the atomists, matter is the source of change or movement.

    “But neither party [idealist nor materialists] give the correct account, for if the forms are causes, why do they not always generate continuously rather than sometimes doing so and sometimes not, since both the forms and the things which partake of them are already there?”

    Ch. 10

    On the astronomical cause of natural corruption:
    The source of cycles of growth/birth and corruption and death are in the heavens. All natural change has its ultimate arkhe in the heavens: the Sun rises and sets each day; the ecliptic tilting each year is the cause of the yearly and daily cycles. Since winter is the season of decay and death, its arkhe is the lowering of the angle of the ecliptic each year. Rebirth thus happens when the ecliptic’s angle increases again.

    This interpretation is deeply rooted in the mythology of “Hamlet’s Mill“. a worldwide mythological trope whereby all pain and suffering is due to some “ur-catastrophe” that unseated the celestial axis from it’s original socket and made the ecliptic tilt like it does. It just so happens that winters are cause by this tilt, but not, of course death and pain. NOTE: I do not endorse the main thesis of the discredited work “Hamlet’s Mill”, however, it is a theme with wide provenance neat to find this in Aristotle. I am not sure how widely know the precession of the equinoxes was in the ancient world, but I am open to a few independent discoveries, perhaps even in the New World.

    Ch. 11

    Are there any necessary beings?

    Contingent genesis: “going to be”

    Necessary genesis: “will be”

    Conditional necessity: for the roof to be, the foundation must also be.

    338.0 In nature, only circular motion is “necessary becoming” in the strictest sense.


    The “Arkhe”: Notes on Aristotle’s “Metaphysics” V.1


    Arkhe” (pl. “arkhai“) is an untranslatable Greek word that includes the meanings of the English words “principle”, “origin”, “basis”, “leader”, “oldest”, “first” and others. In my view, philosophy, science and engineering all seek the arkhe behind everything, and every major scientific revolution in science seems to reduce the number of principles needed for explaining things without decreasing predictive power.

    Defined at length in Metaphysics V.1 by Aristotle, where he defines with the meaning given below; for the sake of the unGreeked reader, I have underlined all words that translate “arkhe”.

    “‘BEGINNING‘ [Gk. arkhe] means

    1. That part of a thing from which one would start first, e.g a line or a road has a beginning in either of the contrary directions.
    2. That from which each thing would best be originated, e.g. even in learning we must sometimes begin not from the first point and the beginning of the subject, but from the point from which we should learn most easily.
    3. That from which, as an immanent part, a thing first comes to be, e,g, as the keel of a ship and the foundation of a house, while in animals some suppose the heart, others the brain, others some other part, to be of this nature.
    4. That from which, not as an immanent part, a thing first comes to be, and from which the movement or the change naturally first begins, as a child comes from its father and its mother, and a fight from abusive language.
    5. That at whose will that which is moved is moved and that which changes changes, e.g. the magistracies in cities, and oligarchies and monarchies and tyrannies, are called arhchai, and so are the arts, and of these especially the architectonic arts.
    6. That from which a thing can first be known,-this also is called the beginning of the thing, e.g.the hypotheses are the beginnings of demonstrations. (Causes are spoken of in an equal number of senses; for all causes are beginnings.)

    It is common, then, to all beginnings to be the first point from which a thing either is or comes to be or is known; but of these some are immanent in the thing and others are outside. Hence the nature of a thing is a beginning, and so is the element of a thing, and thought and will, and essence, and the final cause-for the good and the beautiful are the beginning both of the knowledge and of the movement of many things. ”

    Arkhe is also the dominant theme of Metaphysics Book I.1-2. Section one distinguishes the use of principles in a theory or an “art”(tekne) from other forms of cognition that do not depend on principle, such as sensation and experience. Section two refines the concept of value of principles, while also distinguishing tow things that both use principles: theoretical science and productive or practical knowledge. An especially relevant passage from section two is this:

    “Since we are seeking this knowledge, we must inquire of what kind are the causes and the principles, the knowledge of which is Wisdom. If one were to take the notions we have about the wise man, this might perhaps make the answer more evident. We suppose first, then, that the wise man knows all things, as far as possible, although he has not knowledge of each of them in detail; secondly, that he who can learn things that are difficult, and not easy for man to know, is wise (sense-perception is common to all, and therefore easy and no mark of Wisdom); again, that he who is more exact and more capable of teaching the causes is wiser, in every branch of knowledge; and that of the sciences, also, that which is desirable on its own account and for the sake of knowing it is more of the nature of Wisdom than that which is desirable on account of its results, and the superior science is more of the nature of Wisdom than the ancillary; for the wise man must not be ordered but must order, and he must not obey another, but the less wise must obey him.” 

    This is a very important concept for evolutionary philosophy, since much of the its elegance derives from the fact that many phenomena that are often thought to lack an explanation are amenable to evolutionary explanation: For example: ethics. Ethics is clearly a behavior of certain animals, and this alone is enough to make evolution its default explanation, even if certain questions remain unanswered in the short term. Biologists often are confronted with behaviors that are difficult to explain, but they never doubt that and explanation exists or that evolution will provide the explanation. If biology was in a theoretical crisis (ripe for paradigm shift), then they would be open to non-evolutionary approaches, but given that there is no crisis, we are warranted in assuming an evolutionary explanation.

    Granted the above, ethics must inherit principles from some wider domain of beings. orthodox philosophy has placed ethics directly under metaphysics, but this classification has not helped to clarify or resolve issues in ethical theory over many centuries or millennia. In my view, moral naturalism adds value by positing that ethical beings inherit principles from biology in the same way that biology inherits principles from physics and physics inherits principles from metaphysics.



    Elaboration of Aristotle’s “Four Causes” into modern terms.

    I have recently been reading Aristotle’s Physics, which is famous for the “Four Causes”. My impression is that the Four Causes require a lot of filling out in light of modern science. In my view, it is very important that we do so, since this will allow making sense of ther relation of the hitherto separate worlds of science and value.

    One way to fill it out is to define various “sub-causes” within the main four, which are listed below. If there is anything which is unclear, please ask in the comments. This will be filled out in the future and become the outline for further work.

    The causes are the principles of change in nature. While forms in themselves are not strictly natural, many types of natural changes do have something to do with form. Many people nowadays are of the opinion that purpose are value are in no way part of natural science, but Aristotle and myself disagree. This is why “final causes” are also part of natural science, for which see below.


    The “Four Causes”

    In Aristotle’s own words, the four causes are:

    • Matter
      • “Some identify the nature or substance of a natural object with that immediate constituent of it which taken by itself is without arrangement, e.g. the wood is the ‘nature’ of the bed, and the bronze the ‘nature’ of the statue. ” (Physics II.1.)
      • “In one sense, then, (1) that out of which a thing comes to be and which persists, is called ’cause’, e.g. the bronze of the statue, the silver of the bowl, and the genera of which the bronze and the silver are species. (Physics II.3)
    • Form  
      • In another sense (2) the form or the archetype, i.e. the statement of the essence, and its genera, are called ’causes’ (e.g. of the octave the relation of 2:1, and generally number), and the parts in the definition.”
    • Efficient / Agent
      • “Again (3) the primary source of the change or coming to rest; e.g. the man who gave advice is a cause, the father is cause of the child, and generally what makes of what is made and what causes change of what is changed.”
    • Purpose
      • “Again (4) in the sense of end or ‘that for the sake of which’ a thing is done, e.g. health is the cause of walking about. (‘Why is he walking about?’ we say. ‘To be healthy’, and, having said that, we think we have assigned the cause.) The same is true also of all the intermediate steps which are brought about through the action of something else as means towards the end, e.g. reduction of flesh, purging, drugs, or surgical instruments are means towards health. All these things are ‘for the sake of’ the end, though they differ from one another in that some are activities, others instruments. ” (Physics II.3)

    Natural Material Elements

    Premodern material elements

    Nonliving Substances (“ousia“) have a “nature”, but no form except perhaps an “elemental form”(see below). These are found in the classical pre-modern medical theory of Europe and Asia.

    • The original elements:
      • Sublunary/Terrestrial matter
        • “Dry/Moist”
        • “Hot/Cold”
      • Different cominations of these give rise to the classical four elements: of
        • earth –
        • water
        • fire
        • air
      • The Fifth Element -“Quintessence” or Celestial Matter

    Modern material elements

    The modern elements of the periodic table function something like the way that the classical elements do, with the exception that there are rare cases where they transmute, which means that strictly speaking, only the fundamental particles should be “elements”.  But since we do not yet know if there are any fundamental particles or matter, then we will accept that for purposes of biology (the general domain with which Aristotle and we are concerned), the modern elements will serve as material substance.

    • Level 1 substances: Hydrogen, Helium, etc.
    • Level 2 substances: Protons, neutrons, electrons
    • Level 3 substances: Quarks, gluons, photons, etc.
    • Level n substances: Whatever…
    • Level 0 substances: Protons, Electrons, Neutrons, Photons
    • Level -1 substances: Quarks, etc.
    • Level – 2 …. -n substances: Who knows if there is really a fundamental level of matter or not. Perhaps it is “turtles all the way down”.

    In any case, it seems to me that the “substantiality” of a certain level of natural phenomena is relative to how well it behaves in a certain way. The foundational task of neo-Aristotelian naturalism is defining what that “certain way” is. In short those levels of organization where

    1. behavior can be more suitably described as having “Form” in the way this term is use by Plato and Aristotle.
    2. are suitable for forming a material substrate for living systems.

    Both of these above points are mutually constituitive: Formal regions of nature are those regions which are suitable form of matter to sustain life, and vice versa.

    A good illustration of this is the comparison of atoms and solar systems. Atoms and solar system are quite similar is some ways in that they have a “nucleus” made of one type of thing (stars, protons) that is orbited by another type of thing (electrons, planets). There are other similarities, but the differences between them are what concern up here. All the essential differences are those which make atoms fall into natural kinds which make them suitable for being the substrate or matter of living creatures.

    Atoms of a certain element are so identical that they can be likened to “standardized parts”. Every hydrogen atom in the universe is at least as identical as every new part that rolls off of an assembly line in any factory. This goes for all atoms of every element on the periodical table. There are differences between carbon atoms, for example there are different isotopes which differ in atomic weight and decay rates, but this does not affect the function that carbon atoms serve in chemical processes. Since the different isotopes behave similarly in chemical reactions (as anion, cation, catalyst, etc.), therefore play the same function in biological processes. By virtue of this common functionality, all carbon atoms can be said to instantiate the same “form”: the “Form of the Carbon Atom”.

    Notice how different the case would be if all the atoms in a universe would be as dissimilar as solar systems. As we have seen from the recent data from exoplanetary observation satellites, the orbits of planets  are radically different from each other to a much greater degree that those of electron. All hydrogen atoms have a single proton which orbits in exactly the same way, presenting to other atoms the exact same outer orbital with one electron and one gap just large enough for one donated electron from some other atom. Different isotopes of hydrogen, despite the difference in atomic weight, behave in the same way in chemical reactions to the extent that living creatures are not very concerned with avoiding “heavy water”, because this difference does not matter to it. This similarity in function among slight differences among atoms of the same element is why these atoms can be said to have the same “form”.

    Material Compounds

     These are not strictly natural according to the original descriptions given by Aristotle  (Physics II.1.), but rather derive their nature from their elemental composition.

    • Classical (pre-scientific) compounds:
      • Tin – earth, fire, ???
      • Copper – earth fire, ???
      • Bronze – tin + copper
      • Mud – water + earth
    • Modern Compounds
      • H2O
      • H2SO4, etc.
      • The relationship between modern compounds and the elements of which they are made can be described in one of two ways, both of which we debated by the Scholastics:
        • The substantial forms of the elements can be subsumed under those of the compounds.
        • Or, the substantial forms of the elements can be merely potentially present in the compounds.
        • Either of these options can be applied to any level of organization; for example, cells combining into animals or plants, or protons combining into atoms.
          • It is clear that water retains some of its properties within the body, so I prefer to say that its substantial form is subsumed under that of the organism.
            • I learned about this disctinction from Francois Savard’s thesis which can be found here. I follow his preference for the “subsumption of forms” solution to this problem.
            • Savard has also written about recent treatments of this theme here.

    “Form as Matter”

    Where a form is the product of labor, that is shaped by the craftsperson to form a final product.  For example: “The letters are the causes of syllables, the material of artificial products, fire, etc., of bodies, the parts of the whole, and the premisses of the conclusion, in the sense of ‘that from which’.” Aristotle,  Physics II.3. Here Aristotle is saying that the formal building blocks of syllables and premises are the “matter” from which words and arguments are formed.  Thus, form and matter are not absolutely distinct, but only relatively so.  Anything that can be “worked on” or “given form” can be called “matter”However, these are not the only formal elements that are the “material” for formal products; others include:

    • Phonemes (vocalized sounds) as elements of syllables.
    • Letters as elements of words.
    • Words and punctuation as elements of the language.
      • Natural language
      • Artificial languages
    •  Words and punctuation as elements of a work of literature
      • Poetry
      • Fiction
      • Nonfiction
    • Other ideal or formal products
      • Mathematics
        • Just doing math problems entails working on raw materials and getting a result.
        • Empirical Science
          • Words, numerals and symbols as elemetns of theories, hypotheses, etc.
        • Math research – new theorems
      • Other design
        • Architecture, Engineering design drawings – for these, the geometrical forms are the matter that is given form by the designer.
        • Software code – Variables, Classes, Keywords, operators are the matter given form by the programmer.


    Formal Causes (Greek “eidos“)

    Formal causes concern the informational aspect of things – measurements, sensory data, designs, genetic or other biological information, etc. The aspect of things that can be codified as information.

    “Another account is that ‘nature’ is the shape or form which is specified in the definition of the thing. ” Aristotle,  Physics Book II, sec 1.

    Merely Physical shape/form

    • “Automatic form” – Not strictly a “form” as that term is used in Greek thought, but rather unformed matter whose form is merely random. However, each rock can be recognized as differently-shaped from other rocks, and in that less-interesting sense can be said to have a “form”. (See also “automatic” below.)
    • “Hammertone form” – Hammerstones are chosen from a wide selection of automatically shaped rocks. They are not given form by the worker (their shape is not altered), but they have a form which is recognized by the flintknapper. There are numerous other natural objects whose unaltered natural (in Aristotle, “automatic”) form is selected according to skill, but not altered in form in any way.

    Sensible Form

    Patterns of sense impressions

    • Visual – How a thing looks
    • Auditory – How a thing smells
    • Tactile – How a thing feels
    • Olfactory/Taste – How a thing smells/tastes
    • Gustatory – How a thing

    Biological Form

    • Genotypic form – The genetic information and transcription protocols that initiate and guide ontogeny.
      • Individual essence – the genome of an individual organism.
      • Species essence – the gene pool of a biological species
      • Generic essence – the common genetic heritage of a higher biological taxa, from biological genus to class, order, phylum, kingdom, etc.
    • Phenotypic form – The actual/manifest  form of a living creature, perhaps including random or environmental influences on development.

    Formal Form”

    • Arithmetical form
    • Geometrical form
    • Algebraic form
    • Boolean form
    • Algorithmic from

    “Material Form”

    The way we recognize the form of various natural elements/compounds.

    Phenomenological Form

    The way in which things seem within the “lifeworld” of qualia; the results of a formal analysis of Dasein.

    Efficient Causes (Greek “urgos”)

    Also known as “moving causes”. Causes due to action of an agent.

    • Phylogenetic agency – This is the idea that evolution can be attributed the credit for “designing” living creatures.
    • Phusis – Could be called “vegetable agency”  The natural action that manifests the adult form of a growing creature. Present in all living creatures, not merely plants.
    • Animal agency – The natural action of animals that act from instinct and experience. Present in all animals, including humans.
    • Rational agency – distinctively human forms of agency.
      • Tekne – The normal use of productive arts
      • Praxis – The deliberate actions taken by rational agents to further or hamper Eudaimonia. Subject to ethical and political appraisal.

    Final Causes (Greek “telos“)

    Caused by Function or Purpose.

    • Ecological Functions – Play a role in the biosphere
      • Prior Ecological Functions – Preexisting factors
        • The Sun
        • The Earth’s Core, Mantle, Magnetosphere, Raw prebiotic surface composition
      • Coevolutionary Ecological Functions – Factors which co-evolved with life but were not strictly adaptation for the function they play.
        • The postbiotic atmosphere – free O2
        • Topsoil
        • Other organically-formed mineral
          • Limestone
          • Crude deposits of fossil fuels.
          • Mineral nodules from the Archeaen Eon from the waste products of microbes.
    • “Final Final Cause” a.k.a.”Avoiding Extinction”, “Maximizing great-great-grandchildren”, “maximizing inclusive fitness”.
    • Natural Telos – The form of an adult organism manifested by growth or “phusis“.
    • Technical Telos – The form of the completed artificial product manifested by labor.
    • Practical TelosEudaimonia, the telos of human action manifested in praxis.
    • Phenomenological Telos – The way in which things seem tp be for something within the “lifeworld” of qualia; a.k.a. “Zuhandenheit”.

    Other “Causes”

    “But chance also and spontaneity are reckoned among causes: many things are said both to be and to come to be as a result of chance and spontaneity. We must inquire therefore in what manner chance and spontaneity are present among the causes enumerated, and whether they are the same or different, and generally what chance and spontaneity are. ” Aristotle,  Physics Book II,sec 4.

    Spontaneity or Automatic (Greek “automaton“)

    “Natural” phenomena that simply occur, but have no purpose and are not regular. For example, the shape of a particular rock, the fact that it rains on a particular day.

    “Chance” or “Luck” (Greek “tyche“)

    Chance is merely when something happens and fulfills a purpose, but was not done with that purpose in mind. For example, if you find a rock that happend to look like someone famous, that is chance. Originally, the rock’s shape was due to automaton, but the fact that is looks like someone is chance. Likewise, going to the store is deliberate action, but meeting someone that you wanted to see is chance.




    Notes on Aristotle’s “Physics”

    Book I

    Physics studies the causes and principles of natural beings, those things that change in space and time.

    [“Cause” and “principles” defined:]

    I just skimmed over Book I, and have taken note of the most interesting parts of it. I would prefer to focus on Book II. Because of this, I recommend that you skip straight to “Book II – What is nature?” below.

    Q: How many elements are there, Aristotle?
    A: Either two or three.

    This is one of the many parts of the Physics that are primarily of historical value; if you can restate the arguments found here in a modern form, that would be great. But this chapter is mostly of interest in the way he goes about getting his answers.

    “The principles in question must be either (a) one or (b) more than one. If (a) one, it must be either (i) motionless, as Parmenides and Melissus assert, or (ii) in motion, as the physicists hold, some declaring air to be the first principle, others water. If (b) more than one, then either (i) a finite or (ii) an infinite plurality. If (i) finite (but more than one), then either two or three or four or some other number. If (ii) infinite, then either as Democritus believed one in kind, but differing in shape or form; or different in kind and even contrary.” (Physics I.2)

    Number of Principles

    1. One Principle
      1. Motionless (Motion merely apparent, not “really real”(onto on).)
        1. Zeno, Parmenides, Mellissus
        2. Don’t even bother with these people.
      2. In motion
        1. Urstoff
        2. Tao
    2. Many
      1. Finite in number
        1. 2 in number
          1. Yin/Yang
          2. Matter and Spirit
          3. Matter and Energy
          4. Temperature, Moisture (Aristotle)
        2. 3 in number
          1. Sattvas, Rajas, Tamas (the Vedas)
          2. Tripartite soul (Plato)
        3. 4 in number
          1. Earth, Air, Fire, Water
        4. or more
          1. Five Elements of TCM
          2. Four Elements plus Spirit – India, elsewhere
      2. Infinite in number
        1. Same or differ only in form – Atomism
        2. Contrary or Different in kind – Mind and Matter, for example.

    The Elements and the Categories

    First, he looks at the idea that “All is One.” This thesis was defended by many Greek thinkers, both naturalistic and otherwise, and by many other authors ancient and modern. Aristotle attacks them all at once using his doctrine of Categories, which can be found in his book Categories I.4. There is some weird jargon going on here, but it is not merely an exercise in logic-chopping. (The most masterful use of it is in the Nicomachean Ethics I.6, where he uses it to destroy Plato’s ethical theory as well as the possibility of the “Philosopher King”.)

    A “category” is a way that one can use the verb “to be”, as in the following:

    • substance- “Lassie is a dog.”
    • quantity- “There are seven days in the week.”
    • quality- “The sky is blue.”
    • relation- “Plato was older that Aristotle. “
    • place- “I am here.”
    • time- “This is now.”
    • position
    • state
    • action
    • affection
    • etc.- and so on and so forth

    There could be more categories, the key thing is here is what a “category” is. If you are saying “All is One.”, which category of “is” are you using? I fail to see how we can know if “all is one” or not if we do not know what the “is” means.

    Somehow I still think that “All is One” in the sense that “we are all made of the same stuff, but have different forms”. Aristotle seems to think that there are either two or three “elements”, and he prefers two elements “hot/cold” and “dry/wet”, which then combine to form the Four Elements of Fire, Air, Water and Earth.

    I and most modern physicists seem to think that there simply has to be one underlying stuff out of which matter, energy, space, time, or whatever all come. But once you read his use of the categories in other contexts, you will have lots of respect for it. In fact, it is one of the things where he really anticipates modern ideas of information useful in software development.

    Book II

    Section 1

    What is nature?

    “Nature” (Grk. phusis) – a principle of change in itself and not in an other.


    • Animals
    • Plants
    • “Simple bodies” –  The Four Elements: Earth, Air, Fire, Water

    All of these has in itself its own principle of change or of staying unchanged.

    • Movement, Holding still
    • Growth
    • Decay
    • Alteration

    A bed or a coat has no innate principle qua product of skill or art (Grk. tekne). However, the matter from which it is made is still natural, and thus has its own principle of change within it qua natural material. This means that if a wooden bed could grow, it would sprout a tree, not another bed. The natural movement of the bed is to fall if dropped, not to move about, mate with other beds, grow into a full-sized bed. Falling is the natural movement of its matter, not due to its artificial form as bed. Living creatures, on the other hand have natural movement specific to their forms. Snails and octopi are similar in matter, but not in form, and their form determines their natural behavior. But wooden furniture all behaves the same way which depends only on how they are used by others.

    The bed is natural as matter, but not as bed (form). The form comes from  the craftsman, not the matter itself.

    Both phusis and tekne are principles of change, but phusis is a principle of self-change.

    A doctor uses tekne to heal an other, but natural healing is when the body heals itself. On occasion, doctors may treat themselves, but this is still not “natural” (kata phusis – “according to nature).  On the contrary, natural healing can never heal an other. This is even more clearly true of the skills of carpentry, masonry, sculpture, painting, et cetera.

    [Another difference between nature and skill is that skill can also be used to create the opposite effect, for example a doctor can use their knowledge to kill or harm. The body’s natural healing powers can never be used to cause harm. See Metaphysics Book VII]

    Various conceptions of “nature”.

    Phusis as Matter (193.10)

    Some believe that the nature of a thing is its matter, since the matter was there prior to form. For composite materials (“compounds”), the nature of the compound is derived from the nature of the simple elements that form the compound.

    Some materialists have chosen one of the simple elements for the role of fundamental element. (E.g. Thales “All is Water.”)

    Phusis as Form  (193.30)

    Another way of defining nature is “the form which accords with its logos.”

    “Men (anthropoi) come from men.” – Natural beings contain their own forms.
    “Beds do not come from beds.” – Artificial beings do not contain their own form.

    On this view of Phusis as Form natural beings can only be by having a form. On this view, matter without a form is not really a being (“ontos on“, Greek for “really real”). Matter comes to be a being by taking form, either by necessity, nature, or art.  (See Plato’s “Phaedo” and Aristotle’s “On Generation and Corruption” II.9)

    Phusis as Telos (193.15)

    Art does not produce art. Medicine produces health, not medicine.

    Nature produces nature. Humans produce humans.

    Is this true? -“The telos of nature is to produce the form, and the telos of the form is to manifest proper activity.” (This is just me talking, not Aristotle.)

    On this view the nature of thing is its function, purpose or final cause. This is like saying that the “nature” of wings is to fly, the nature of humans is politics.

    Section 2 – Nature and Mathematics

    How natural or unnatural is mathematics?

    Geometrical volumes are separate from physical matter.

    • “Geometry treats of natural lines, but not as natural. Optics treats of mathematical lines but as natural.”
    • “Two sort of things are called “nature”, form and matter.”
      • The physiologoi focused on matter.
      • But art treats of both matter and form, so maybe science should as well.
        • The doctor knows:
          • The Form/Telos of Health
          • The matter of the body.
        • The builder knows:
          • The form of the building.
          • The purpose of the building.
          • The matter for building.

    List of senses of “form”

    See also here for a more detailed treatment.

    • Genus/species
    • Quantity
      • Geometry
      • Arithmetic
    • Logical
      • Definition
        • Metadata
        • Data
      • Algorithm
    • “Mere” Recognition of Eidos
    • Biological Form
      • DNA
      • Other biological information
        • RNA
        • mDNA
        • other protein signatures
    • Technical Form
      • Know How
      • Design/Plan

    Notes concerning this section from Aristotle, by Sir David Ross (pg. 68 ff)

    • Aristotle defines the nature of physics by
      • Comparing it with math
        • The mathematician studies nature as form only.
          • Terrestrial matter
          • Celestial matter
          • Intelligible matter
          • In any case, they ignore the matter and only treat the form.
        • The physicist studies nature as:
          • form and matter – doctors and builders
            • Primarily form
            • Matter as it relates to form
          • Agent and telos
          • The study of physics and tekkie both study all four causes.
      • Asking how it approaches nature.
        • As form?
        • As matter?
        • as both? (Yes to this one: pg. 70)
      • Questions
        • Why does a certain form require a certain matter?
        • Conversely, why does certain matter only take certain forms?
    • Aristotle compares Physics and Metaphysics as well:
      • Physics studies
        • Forms abstracted from nature
        • Ends serves by natural beings.
      • Metaphysics studies separately existing forms/ends
        • God
        • gods
        • Human intellects()?

    Section 3 – The Four Causes

    Material Causes

    • Bronze -> Statue
    • Silver -> Cup

    Formal causes

    • “Account of what a thing might be”
    • “And its genera”
    • Octave = “ratio of 2:1” as well as other numerical relations/dimensions.

    Efficient Causes

    • “Primary source of the change or of staying unchanged.”
      • One who has deliberated -> deliberate action
      • parent->child

    Telos – “Final causes”

    • walking ->”health”/”keeping fit”
    • health is the telos of:
      • the quality of slimness
      • the action of purging
      • the use of drugs (as tools ?)

    Section 4 – Chance and Automaton.

    Yes, because…

    Section 5 – What is luck (tyche)?

    Loosely speaking, “luck” is a “cause”, but in reality they are very different from other causes. To explain why, we will review the others sorts of (more real) causes.

    • Nature
      • comes to be always or most of the time
      • Luck does not; it happens rarely
      • “Of the things that come to be, some come to be for something, some not. Of the former, some are in accordance with choice; some not, but both are among things which are for something.”

    Ch. 6 – Luck and automaton.

    Of things that are neither by nature nor by choice:

    • If it is for something, it is “luck”.
    • If not, it is automaton (Greek, “spontanaeity”, also translated as “automatic”.).

    Luck is for something by concurrence, not by choice.

    “But since automaton and luck are causes of things for which mind or nature might be responsible, when something comes to be responsible for these things by virtue of concurrence, and since nothing which by virtue of concurrence is prior to that which is by itself, it is clear that no cause by virtue of concurrence is prior to that which is by itself a cause. Hence the automatic and luck are posterior to both mind and nature…”(“Physics” 198 5-10)


    Ch.7- What are causes?

    What are causes? = “On account of what?”

    There are four causes:

    1. Form – “What is it?”
    2. Efficient – “What first effects the change?”
    3. Final – “What is it for?”
    4. Matter- “What is it made of?”

    1-3 “often coincide”.

    • Form is often the final cause.
      • The form of many products of skill is “whatever works“.
    • For natural beings:
      • The telos of growth is the mature form.
      • The Form is also the efficient cause, since the mature form is that which generates offspring.

    Ch.8 – Telos: Natural and Artificial.


    Ch.9 – Nature and Necessity

    Book VII

    Ch. 6 – The Prime Mover

    Primary and ultimate source of change in nature

    • Eternal – because natural change is eternal, therefore there must be an eternal source of change.
    • Unmoved -Only an unmoved mover would be a constant source of change
    • Good – Only a final cause is unmoved.
    • Omniscient(?) – sort of, but only of the first principles of natural change
    • Omnibenevolent(?) – kind of, in the sense that it is “the Good”

    Other treatments concerning nature and tekne in Aristotle.

    Metaphysics V: Definitions of

    Section 1: arkhe – “principle”, “beginning”, “leader”

    Section 2:  aitia – “causes”, “exlanations”

    Section 3: stoicheia – “elements”

    Section 4: phusis – “nature”

    Metaphysics VII, 7-9: Natural and artificial “powers” or abilites.

    On the Soul I.1ff – Focuses on living natural beings.

    Nicomachean Ethics I.1ff – “What is the telos of human life?” Focuses on natural living human beings.